viii. 5.

τῶν ἐν τοῖς οὐρανοῖς] Equivalent to τὰ ἐπουράνια following. See note on viii. 5.

τούτοις] By these things. Such sacrifices as those referred to in verses 13, 19, 21.

αὐτὰ δὲ τὰ ἐπουράνια] Heaven needs no purifying in itself: the necessity spoken of is relative— to fit it for man's entrance. The purifying spoken of is therefore the sacrifice of Christ for man's sin, and the self-presentation of Christ in heaven as man's High Priest.

κρείττοσιν] See note on i. 4. Compare the use of the word in vii. 19, 22. viii. 6.

θυσίαις] Plural, to state the principle. Presently it will define itself into the μίαν θυσίαν of x. 12.

παρά] For παρὰ after a comparative (characteristic of this Epistle) see note on i. 4.

24. οὐ γάρ] Ι say αὐτὰ τὰ ἐπουράνια, for that is the sanctuary of our High Priest's λειτουργία. See viii. I, 2.

on

χειροποίητα] See note verse II, διὰ τῆς. Here that is said of the antitypical ἅγια ἁγίων which is there said of the antitypical ἅγια.

ἀντίτυπα] Corresponding to. The same word ἀντίτυπος may be either (1) answering in type to, or (2) answering to the type of. Thus type and antitype may change places in its use. The χειροποίητα here (the Levitical holy of holies) are called ἀντίτυπα to the heavenly. Corresponding typically to the ἀλη θινά. In I Pet. iii. 21 the water of baptism is said to correspond antitypically to the water of the deluge.

αληθινῶν] See note on viii. 2, ἀληθινῆς.

αὐτὸν τὸν οὐρανόν] Distinguished from the οἱ οὐρανοὶ οἱ

iv. 14 and vii. 26, where see

notes.

νον] In the Gospel day. See Rom. xvi. 26. 2 Tim. i. ΙΟ. The accompanying aorist makes the whole Gospel period a single point of time.

ἐμφανισθῆναι] The infinitive of the direct object. To be made ἐμφανής (apparent or manifest). Equivalent to the ἐμφανῆ γενέσθαι of Acts x. 40. The aorist makes it the single act of self-presentation by ascension into heaven. For ἐμφανίζειν, see Matt. xxvii. 53, ἐνεφανίσθησαν πολλοῖς. John xiv. 21, 22, ἐμφανίσω αὐτῷ ἐμαυτόν κ.τ.λ. The exact thought of this passage, the self-manifestation of the ascended Lord to the Father in heaven, is found nowhere else.

τῷ προσώπῳ] Το the face of God. Matt. xviii. 1o, τὸ πρόσ ωπον τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. Rev. xxii. 4, καὶ ὄψονται τὸ πρόσωπον αὐτοῦ. Compare Psalm xvi. 15, ὀφθήσομαι τῷ προσώπῳ σου. xlii. 2, πότε ήξω καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ Θεοῦ; &c.

ὑπὲρ ἡμῶν] The simplest expression for the work of the Intercessor. To be in the pre

sence of God for us, in our behalf, as that which He is, in work and heart.

25. οὐδ ̓ ἵνα] Nor did He enter (εἰσῆλθεν) that He may, &c.

προσφέρῃ] The context decides that this προσφέρειν is not the offering on the cross, but the subsequent presentation of Himself in heaven. See note on verse 14, διὰ πνεύματος αἰωνίου. The present tense implies the continuance or repetition of the προσφέρειν. That He may be often presenting Himself.

ἐν αἵματι] The ἐν here, preserving its usual idea of contained in, has the sense of encased in as His protecting armour. Compare Eph. vi. 14, περιζωσάμενοι ἐν ἀληθείᾳ. The blood which the high priest carried was his instrument of entrance, his key or his passport, in one aspect (verse 12, δι' αἵματος τράγων καὶ μόσχων); it was also his armour, his coat of mail, in another aspect (Lev. xvi. 2, καὶ οὐκ ἀποθανεῖται). Compare x. 19, ἐν τῷ αἵματι Ἰησοῦ.

own.

ἀλλοτρίῳ] Alien. Not his See verse 12, where Sử

αἵματος τράγων καὶ μόσχων is contrasted with τοῦ ἰδίου in the next clause. Compare Luke xvi. 12, ἐν τῷ ἀλλοτρίῳ contrasted with τὸ ὑμέτερον. The clause is added as a secondary point of contrast, the primary being the κατ' ἐνιαυτόν. (1) The high priest enters year by year: Christ once for all. (2) The high priest enters in virtue of blood not his own: Christ in virtue of His own.

26. ἐπεί] Since (if so) He must often have suffered. (For this use of ἐπεί, carrying with it the suppressed clause, if so, or if otherwise, according to the context, see x. 2, and note on Rom. iii. 6, ἐπεί.) If Christ is to present Himself again and again, He must suffer again and again. The annual presentation of the blood in the holy of holies followed upon the annual sacrifice on the brazen altar. So must it be in the antitype. If the προσφέρειν in heaven is to be repeated, so must the πάσχειν on Calvary. This contrast is often overlooked, and the offer (προσφέρῃ) of verse 25 is read as the synonym of the suffer (παθεῖν) of verse 26.

ἔδει] In order to the fulfilment of the type and to the consistency of things. Com

pare the ede of Luke xxiv. 26, 46. Acts xvii. 3.

see note on

ἀπὸ κ. κ.] For the phrase iv. 3. Here the thought is, that, if the προσpépew requires repetition, so must the πάσχειν, and, if repetition, then perpetual repetition, from the time of creation itself. The interval between creation and the fall is passed over as immaterial. Indeed, the fall being foreseen, its antidote should be anticipated.

νυνὶ δέ] But as it is. As the case really stands. See note on viii. 6.

ἅπαξ] Once, and once only. See I Pet. iii. 18, Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἀπέθανεν. See note on vi. 4.

ἐπὶ συντελείᾳ τῶν αἰ.] (1) The ì is peculiar. From its primary sense of on, it seems to pass into that of on the occasion of, and so (in this connexion) is best rendered by at. Examples are not readily found. Perhaps 2 Cor. iii. 14, ἐπὶ τῇ ἀναγνώσει κ.τ.λ. is one in point. (2) For συντέλεια (consummation), see Matt. xiii. 39, 40, 49. xxiv. 3. xxviii. 2o (always with τοῦ αἰῶνος). Compare_2 Chron. xxiv. 23, μετὰ τὴν συντέλειαν τοῦ ἐνιαυτοῦ. Dan. ix. 27, ἕως [τῆς] συν

τελείας καιροῦ. xii. 4, 13, ἕως και ροῦ συντελείας... εἰς ἀναπλήρωσιν συντελείας...εἰς συντέλειαν ἡμε ρῶν. (3) For τῶν αἰώνων, see note on Heb. i. 2. Here the consum

The

mation of the ages is equivalent to the πλήρωμα τοῦ χρόνου οι Gal. iv. 4, and to the Anpwμa τῶν καιρῶν οἱ Eph. i. 1o. coming of Christ, meaning His entire manifestation, including incarnation, ministry, passion, resurrection, ascension, is spoken of as taking place at the completion of the aives of time, without entering into the division of the two advents, or the long lapse of time between them. Reckoning by years, we might equally well say that Christ appeared in the middle of the αἰῶνες. But in the divine view it was the closing of time, the Gospel being a final and self-developing dispensa tion. See note on i. 2, TŵV ἡμερῶν τούτων.

εἰς ἀθέτησιν τῆς ἁμ.] Unto annulling of sin by an availing atonement. For ἀθέτησις, see vii. 18 (only). The verb (abereîv) is used with either (1) persons, to reject, set at nought (as Mark vi. 26.

Luke x. 16, ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ κ.τ.λ. John xii. 48. I Thess. iv. 8), or (2) things, to set to despise (as x. 28.

9.

Luke vii. 30.

at nought, Mark vii.

1 Tim. v.

τῆς θυσίας αὐτοῦ] The ἐν αἵματι ἀλλοτρίῳ above shows that avrou is emphatic. Of Him Himself. The avròs in such (Hellenistic) uses is appositional (as if it had been Χριστοῦ αὐτοῦ) and thus becomes emphatic. See, for example, Eph. i. 5, eis avτóv (unto Him Himself). &c.

πεφανέρωται] Perfect of abiding consequences. Has been manifested. He was before, but now by His incarnation, ministry, passion, &c., He has been disclosed, revealed, to the world. See John i. 31. 1 Tim. iii. 16. I Pet. i. 20. I John iii. 5. The same term is applied to the second advent in Col. iii. 4. 1 John ii. 28. iii. 2.

27. καὶ καθ ̓ ὅσον] Illustration from human example. Man dies once, and the next thing before him is judgment. So Christ died once, and the next thing before Him is the advent. The κal' öσov answered by ourws (verse 28) makes the one sequence the measure of the other in probability. The use of καθ ̓ ὅσον is peculiar to

this Epistle (iii. 3, πλείονος δόξης...καθ ̓ ὅσον πλείονα τιμὴν ἔχει κ.τ.λ. vii. 20, καθ ̓ ὅσον... κατὰ τοσοῦτο κ.τ.λ.). We have ἐφ' ὅσον in Matt. xxv. 40, 45: Rom. xi. 13 (differing from καθ' ooov only as forsomuch as, in so far as, from inasmuch as, in proportion as).

ἀπόκειται] It is reserved. Literally, it lies off from all else. The idea is that of security from meddling or tampering. Compare Luke xix. 20, ή μνᾶ σου ἣν εἶχον ἀποκειμένην ἐν σουδαρίῳ. Col. i. 5, τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς. 2 Tim. iv. 8, λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης τῆς δικαιοσύνης στέφανος. The ἀπόκειται here is said of the living, for whom death no less than judgment is still in prospect.

τοῖς ἀνθρώποις] Mankind. All men. The only occurrence οἱ οἱ ἄνθρωποι in this Epistle.

ἅπαξ] Once and only once. μετὰ δὲ τοῦτο] As the next event, however long after.

κρίσις] See x. 27. Matt. x. 1 5, ἐν ἡμέρᾳ κρίσεως. xi. 22, 24. xii. 41, 42, ἀναστήσονται ἐν τῇ κρίσει... ἐγερθήσεται ἐν τῇ κρίσει. Luke x. 14. xi. 31, 32. 2 Pet. ii. 9, εἰς ἡμέραν κρίσεως. I John iv. 17, ἐν τῇ ἡμέρᾳ τῆς κρίσεως.

Jude 6, εἰς κρίσιν μεγάλης ἡμέ

ρας.

28. καὶ ὁ Χ.] Christ also. Like mankind in this-that, as they have only two events (death and judgment) before them, so before Him also there were but two events (death and advent), one of which is now in the past, and the other therefore the one event in prospect.

ἅπαξ] Once and once only.

...

προσενεχθείς ἀνενεγκεῖν] The context, and the passive voice, both show this προσφορὰ to be that of the sacrifice on Calvary. See note on v. I for the uses of προσφέρειν and ἀναφέρειν. Here, having been brought to the altar of sacrifice that He might bring up to it in His own person the sins of many. Compare Isai. liii. 12, καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε κ.τ.λ. James ii. 21, ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστή ριον. I Pet. ii. 24, ὃς τὰς ἁμαρ τίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον.

πολλῶν] Might have been πάντων. Compare Matt. xx. 28 (Mark x. 45), λύτρον ἀντὶ πολλῶν, with r Tim. ii. 6, ἀντίλυτρον ὑπὲρ πάντων. But the point here is to emphasize the